Part 9

Chs. xv., xvi. Oracle concerning Moab. The subscription to this prophecy, xvi. 13, indicates that we have here an older prophetic oracle, given "heretofore." Strictly speaking, it is not so much a prophecy as an elegy over the fate of Moab whose land had been devastated by an invader from the north. The fugitives, arriving in Edom, send in vain for help to the people of Judah. Who the invader was it is hard to say--possibly Jeroboam II of Israel, whose conquests were extensive (2 Kings xiv. 25; Amos vi. 14). The oracle, besides being diffuse, is altogether destitute of higher prophetic thought, and is certainly not Isaiah's, though he adapted it to the existing situation and foretold a similar and speedy devastation of Moab, no doubt at the hands of the Assyrians, xvi. 14.

Ch. xvii. I-II. This prophecy concerning Aram and Israel falls, no doubt, within the period when these two countries were leagued against Judah, about 735. The doom of Aram is to be utter destruction; that of Israel, all but utter destruction.

In the next two passages, xvii. 12-14, xviii., Isaiah appears to return to his favourite theme of the sure destruction of the Assyrians, though they are not mentioned by name. In xvii. 12-14 their hosts are compared to the noise of many waters, while in xviii. their doom is announced by the prophet in answer to an embassy sent by the Ethiopians, who were alarmed at the prospect of an invasion by the Assyrians, doubtless under Sennacherib.

Ch. xix. Oracle concerning Egypt. For Egypt the prophet announces a doom of civil war, oppression at the hands of a hard master, and public and private distress which will issue in despair, vv. 1-17. In their terror, however, the Egyptians will cry to Jehovah, who will reveal Himself to them and be in consequence honoured and worshipped on Egyptian soil. Then a triple alliance will be formed between Egypt, Assyria and Israel, and they shall all be Jehovah's people, vv. 18-25.

The dream of such an alliance is very attractive and not too bold for so original a thinker as Isaiah. But the passage is beset by difficulties. The attitude to Egypt appears to be much friendlier in vv. 18-25 than in vv. 1-17; and it seems quite impossible to find within Isaiah's age a place for five (=several?) Hebrew-speaking cities in Egypt, v. 18, whereas such a reference would excellently fit the later post-exilic time when there were extensive Jewish colonies in Egypt. If the city specially mentioned at the end of the verse be, as it seems to be, either Sun-city (Heliopolis) or Lion-city (Leontopolis) then it would not be unnatural to find, in the next verse, with its worship of Jehovah upon Egyptian soil, a reference to the founding of a temple at Leontopolis by Onias in 160 B.C. In that case, Assyria in v. 23 stands, as occasionally elsewhere, for Syria, from which Israel had suffered more severely during the second century B.C. than the earlier Israel from Assyria; and the dream of Palestine, Syria, and Egypt, united in the worship of the true God, would be just as striking and generous in the second century as in the eighth. At first, v. 19 seems to tell powerfully in favour of the Isaianic authorship, as the massebah (pillar) here regarded as innocent was proscribed a century after Isaiah by the Deuteronomic law (Deut. xii. 3). But the Egyptian Jews may not have been so stringent as the Palestinian, or we may even suppose that the "pillar" has here nothing to do with worship, but stands, for some other purpose, on the boundary line. There is no adequate reason, however, why vv. 1-17, or at least vv. 1-15, should not be assigned to Isaiah.

In ch. xx. (711 B.C., cf. v. 1, capture of Ashdod) Isaiah indicates in symbolic prophecy--which, however, was not fulfilled--that the people of Egypt and Ethiopia would be deported by the Assyrians. The prophet's object was to dissuade the people of Judah from the Egyptian alliance which they were contemplating.

The theme of xxi. 1-10 is the same as that of xiii., xiv.--the impending fate of Babylon--and the passages may be almost contemporary. Warriors of Elam and Media are sent against Babylon, and the issue is awaited with tremulous excitement, till at last the watchman proclaims the welcome news, "Babylon is fallen, is fallen." The importance here aligned to Babylon and her fall, the express mention of Elam and Media, v. 2, as her assailants, and the description of Jehovah's people as "threshed" point unmistakably to the last years of the exile, after the rise of Cyrus in 549, and before the fall of Babylon in 538, so that the passage cannot be from Isaiah. With this seems to go the next little enigmatic oracle concerning Edom, xxi. 11, 12, whose fate, as affected by the fall of Babylon, is as yet uncertain. The desert tribes, xxi. 13-17, will also be affected by the general upheaval and be driven from the regular caravan routes.

Ch. xxii. is the only chapter in this division (xiii.-xxiii.) which is not concerned with foreign nations. It probably owes its place here to its peculiar superscription which conforms to the other superscription in xiii.-xxiii. In this chapter the prophet laments and very sternly rebukes the frivolity of the people of Jerusalem--whether shortly before the invasion of Sennacherib or after his retreat, it is hard to say. Trusting in their armour and fortifications they give the rein to their appetites, but he solemnly declares that their sin will be punished with death.

Unique among the oracles of Isaiah are the two pieces, xxii. 15-18 and 19-25, which deal with persons. Shebna, one of the court officials and probably a foreigner, is threatened with exile and the consequent loss of his office: probably he championed the policy of an Egyptian alliance. His place will be taken, according to Isaiah, by Eliakim, who, curiously enough, is threatened in his turn. Probably vv. 19-23 are an adaptation of 2 Kings xviii. 18, where Eliakim is holding an office here held by Shebna, while Shebna is only a scribe.

A prophetic lament over Tyre (xxiii.) concludes the oracles dealing with the foreign peoples. The glad ancient merchant city will be brought to silence, vv. 1-14, though after seventy years she is to be revived, and the proceeds of her traffic are to be enjoyed by the people of Jerusalem, vv. 15-18. There was a siege of Tyre during Isaiah's time, but it is probably not that which is celebrated here, as the poem lacks the nobility and grandeur of the prophet's style. If the oracle is held to imply the conquest of Tyre, it would require to be brought down to the time of Alexander the Great; but it may well be only an anticipatory lament and therefore earlier, contemporary perhaps with a similar oracle of Ezekiel concerning the siege of Tyre (Ez. xxvi.-xxviii.) Verses 15-18 are clearly dependent on Jeremiah's view of the duration of the Chaldean oppression (Jer. xxv. 11, xxix. 10); and the whole chapter may be exilic.

Chs. xxiv.-xxvii. Late prophecy concerning the glorious issue of some world-catastrophe.

This section is very peculiar, obscure, and in the Old Testament altogether unique. Contemporary historical facts are seen now in the lurid light of fear, more often in the more brilliant light of eschatological hopes. In ch. xxiv. a great catastrophe is impending. The world is weary, and joy has vanished. The city (Jerusalem?) is desolate. Something has happened to revive Jewish hopes and kindle high expectations as to the issue of the coming calamity, but in the immediate future new woes are impending--the earth will reel; on that day, however, Jehovah will suddenly punish the powers supernatural and terrestrial, and come down to reign in glory on Mount Zion. Then (xxv.) follows an enthusiastic song of praise, because a certain strong city (unnamed) has been laid low. A great banquet is prepared on Zion for all the sorrow-ridden nations of the world--emblem of their reception into the Kingdom of God--tears are wiped from every eye, and, with their reproach removed, the Jews praise their God for the victory. Another song of praise follows in xxvi. 1-xxvii. 1 for the power with which Jehovah has defended His own city, and laid her proud rival low. The wicked will not learn from the divine judgments; but, while they are destroyed, not only do Jehovah's own people increase, but their dead are restored to life, to participate in His glorious kingdom; and the dragon is smitten. Then follows xxvii. 2-6, a song of the vineyard-counterpart to v. l-7--which praises Jehovah's care for Judah, with whom He is angry no more. Her rival shall become a desolation, but she herself shall be forgiven and re-established, if only she remove all signs of heathen worship, and from the ends of the earth her exiled sons shall gather to worship at Jerusalem.

The origin of this piece is wrapped in obscurity; and it would seem that the author, for some reason, deliberately concealed the historical situation. It is not even certain that the piece is a unity: the song, e.g., in xxv. 1-5 interrupts the description of judgment, and the connection is occasionally loose. There is no clue to what is meant by the strong city which is to be overthrown. It is plain, however, that the writer lived in Palestine, doubtless in or near Jerusalem, xxv. 6, 7, at a time when the Jews were scattered throughout many lands, xxiv. 14-16, xxvii. 12, 13, and when there were at least three great world powers, xxvii. 1. This could hardly have been earlier than the end of the Persian period, and probably the tidings that rang from the isles of the sea, xxiv. 14, 15, were those of the victorious advance of Alexander the Great. No earlier date would suit the theological implications of the passage: e.g. the judgment upon the hosts of heaven, xxiv. 21, 22 (cf. Dan. xi.), the resurrection from the dead, xxvi. 19, the banquet of the nations on Zion, xxv. 6. The style of the passage is nearly as peculiar as its thought, it abounds in assonance and alliteration. It is assigned by some to the close of the second century B.C.; but, in any case, it can hardly be earlier than the later half of the fourth century B.C., and may well express the wild expectations to which disappointed Jewish hearts were lifted by the conquests of Alexander.

Chs. xxviii.-xxxiii. Prophecies concerning Judah and Jerusalem

We now return to the undoubted prophecies of Isaiah. This group begins with a woe, xxviii. 1-4, pronounced not long before the fall of Samaria in 721 B.C., ending in two verses, 5, 6, presenting another outlook, apparently by a later hand. In vv. 7-22, probably about the time of the Egyptian alliance, Judah is also threatened for the drunkenness of her leaders, and for the false confidence which leads the people scornfully to close their ears to prophetic instruction. The interesting little section which follows, vv. 23-29, shows how the farmer adapts his methods to the particular work he has to do. The connection, however, is anything but obvious: it may be intended as a reminder to the sceptics of Judah that the divine penalties, though slow, v. 19, are sure; or it may be meant to suggest that God's judgments are tempered with mercy. To the same period belongs the prophecy of the distress that is to be inflicted on Ariel, i.e. Jerusalem, by "a great multitude of all the nations," clearly Sennacherib's army, xxix. 1-15; but in a prophecy, probably much later, which is dramatically appended to it, a promise of redemption and restoration is held out, xxix. 16-24.

In xxx., xxxi., also before the invasion of Sennacherib, the prophet denounces the folly of trusting the impotent aid of Egypt, when their real strength lay in quietly trusting their God: for Jehovah will smite the Assyrian with a mysterious blow and defend his dear Jerusalem. Though such promises undoubtedly fall within the range of Isaiah's message, the ideas and the general tone of xxx. 18-26 are sufficient to place that passage almost certainly in the post-exilic period. Against the background of calamity in the two preceding chapters, xxxii. 1-8 throws up a picture--whether from Isaiah's or a later hand--of the Messianic age, when rulers would be just and character transformed. The imminent desolation of Jerusalem, with which the women are threatened, is again immediately contrasted with the fruitfulness and security of the land, when the spirit will be poured out from on high, xxxii. 9-20.

This group is closed by a song of triumph (xxxiii.) over the prospective annihilation of the foreign foes who have crushed Israel, by the glorious God who defends Jerusalem. There is much in the passage, especially towards the end, vv. 19-21, which looks as if the Assyrians were the enemy, and the prophecy, like most of those in this group, fell shortly before Sennacherib's invasion. But, besides lacking the vigour of Isaiah's acknowledged prophecies, the passage contains ideas which are hardly his: e.g. the sinners in Zion, v. 14, are not to be destroyed but forgiven, v. 24. The allusion to the king in v. 17, if the text is correct, helps us little, as the king may be Jehovah. There is a growing conviction that the passage is post-exilic, some scholars even bringing it down to the Maccabean times, about 163 B.C.

Chs. xxxiv., xxxv. Prophecy concerning the redemption and return of Israel.

A fitting conclusion to the whole book--ignoring xxxvi.-xxxix., which is an historical appendix--is afforded by the picture of the world-judgment, the redemption of Israel, and the destruction of her enemies in xxxiv., xxxv. Edom is singled out as the special object of Jehovah's vengeance, xxxiv. 5-17; and, in contrast to her desolation, is the blessedness of Israel, returning to her own land across the blossoming wilderness with exceeding joy. Ch. xxxv., at any rate, seems to point to the return of the exiles from Babylon, and ch. xxxiv. may also without violence be fitted into this time. The Jews never forgot or forgave the Edomites for their cruelty on the occasion of the destruction of Jerusalem (Lam. iv. 21ff., Ps. cxxxvii. 7) and the joy of their own redemption would be heightened by the ruin of Edom (Mal. i. 2-5). If, however, xxxiv. 16 implies, as we are not bound to believe, a fixed prophetic canon, the chapters would be very late, falling somewhere within the second century B.C. More probably they were written, like xiii., xiv., towards the end of the exile.

xxxvi.-xxxix. Historical Appendix

Separating the earlier from the later of the two great divisions of the book of Isaiah (i.-xxxv., xl.-lxvi.) stands a purely historical section, practically identical with and probably borrowed from 2 Kings xviii. l3-xx. 19, which finds its place here, no doubt simply because of its connection with the prophet Isaiah. It tells the story of Sennacherib's invasion of Judah, his insulting demands, whether transmitted through the Rabshakeh (xxxvi.) or by letter (xxxvii.), of Hezekiah's terror and Isaiah's divine word of reassurance, and of the ultimate departure of the Assyrian army. Ch. xxxviii. contains Isaiah's prophecy to Hezekiah of his recovery from sickness, with the king's song of gratitude. This is followed by another prophecy of the Babylonian exile, occasioned by an embassy sent to Hezekiah by Merodach Baladan, king of Babylon (xxxix.).

This account omits the very important statement in 2 Kings xviii. 14-16 of the heavy tribute paid by Hezekiah to the King of Assyria, and inserts the psalm of Hezekiah, xxxviii. 9-20, which is no doubt later than the redaction of the book of Kings as it is not found there, and is, in all probability, a post-exilic psalm. It is not certain whether the accounts in xxxvi. 1-xxxvii. 9a and xxxvii. 9b-37 are simply parallel versions of the same incident, or refer to two different campaigns. In the distinctly prophetical portion, xxxvii. 22ff, though there is much that recalls Isaiah, the passage in its present form can hardly be his. Ch. xxxvii. 26, e.g. would be a pertinent appeal to Israel, but hardly to Sennacherib; it rests, no doubt, on the later Isaiah (xl. 28, xlvi. 11). The prophecy of exile to Babylon, xxxix. 6, 7, is not natural at a time when Assyria, not Babylon, was the enemy. Again, xxxvii. 33, which denies that even an arrow would be shot, is hardly reconcilable with Isaiah's prophecy of an arduous siege for the city, xxix. 1-4. Further, the minute prediction that Hezekiah's life would be prolonged for fifteen years is not in the manner of Isaiah, nor indeed of any of the great prophets, whose precise numbers, where they occur, are to be interpreted as round numbers (e.g. seventy years in Jer. xxv. 11, xxix. 10); and the story of the reversal of the shadow on the sun-dial reflects the later conception of the prophet as a miracle-worker (cf. I Kings xiii. 3-6). The section, in its present form, must be post-exilic.

CHAPTERS XL.-LV.

With ch. xl. we pass into a different historical and theological atmosphere from that of the authentic prophecies of Isaiah. The very first word, "Comfort ye," strikes a new note: in the main, the message of Isaiah had been one of judgment. Jerusalem and the cities of Judah are in ruins, xlv. 13. The people are in exile in the land of the Chaldeans, xlvii. 5, 6, from which they are on the point of being delivered, xlviii. 20. The time of her sorrow is all but over, xl. 2; and her redemption is to come through a great warrior who is twice expressly named as Cyrus, xliv. 28, xlv. 1, and occasionally alluded to as a figure almost too familiar to need naming, xli. 25, xlv. 13. He it is who is to overthrow Babylon, xlviii. 14. Such, then, is the situation: the exile is not predicted, it is presupposed, and the oppressor is not Assyria, as in Isaiah's time, but Babylon. Now it is a cardinal, indeed an obvious principle, of prophecy that the prophet addresses himself, at least primarily, to the situation of his own time. Prophecy is a moral, not a magical thing; and nothing would be gained by the delivery of a message over a century and a half before it was needed, to a people to whom it was irrelevant and unintelligible.

The literary style of these chapters also differs widely from that of Isaiah. No doubt there are points of contact, notably in the fondness for the phrase, "the holy One of Israel"--a favourite phrase of Isaiah's and rare elsewhere. The influence of Isaiah is unmistakable, but the differences are no less striking. Isaiah mounts up on wings as an eagle: the later prophet neither mounts nor runs, he walks, xl. 31. He has not the older prophet's majesty; he has a quiet dignity, and his tone is more tender. Nor has he Isaiah's exuberance and fertility of resource: the same thoughts are repeated, though with pleasing and ingenious variations, over and over again. All his characteristic thoughts already appear in the first two chapters: the certainty and joy of Israel's redemption, the omnipotence of Jehovah and the absurdity of idolatry, the call of Cyrus to execute Jehovah's purpose, the ultimate design of that purpose as the bringing of the whole world, through redeemed Israel, to a knowledge of the true God.

The theological ideas of the prophecy are different from those of Isaiah. Unique emphasis is laid on the creative power of Jehovah, and this thought is applied to the case of forlorn Israel with overwhelming effect; for it is none other than the eternal and omnipotent God that is about to reveal Himself as Israel's redeemer, in fulfilment of ancient words of prophecy, xliv. 7, 8. This very attitude to prophecy marks the book as late; it would not be possible in a pre-exilic prophet. But the most original conception of the book is one which finds no parallel whatever in Isaiah, viz. the suffering servant of Jehovah. This servant is the exclusive theme of the four songs, xlii. 1-4, xlix. 1-6, l. 4-9, lii. l3-liii. 12; but more or less he is involved in the whole prophecy. The function of the servant is to give light to the Gentiles--in other words, to bring the world to a knowledge of Jehovah (cf. xlii. 1, xlv. 14).

Who is the servant? The difficulty in answering this question is twofold: (i.) while the servant is often undoubtedly a collective term for the people of Israel, xli. 8, xliv. 1, 2, the descriptions of him, especially in the songs alluded to, are occasionally so intimately personal as to seem to compel an individual interpretation (cf. liii.). But in this connection we have to remember the ease with which the Oriental could personify, and apply even the most personal detail to a collective body. "Grey hairs are upon him," says Hosea, vii. 9, not of a man but of the nation; and Isaiah himself, i. 6, described the body politic as sick from the crown of the head to the sole of the foot (cf. Ezek. xvi., xxiii). Clearly, therefore, individual allusions do not necessarily compel an individual interpretation; and there is no reason in the nature of the case, and still less in the context, to assume a reference to any specific individual. The songs are an integral part of the prophecy: the function of the servant is the same, and the servant must also be the same in both. Indeed one passage in the second song, xlix. 3, expressly identifies the servant with Israel; and in liii., an intensely personal chapter, where the servant, after death, is to rise again and take his place victoriously in the world, the collective interpretation of the servant as Israel, emerging triumphantly from the doom of exile, is natural, if not necessary.

But (ii.) admitting that the servant is everywhere Israel, a new difficulty emerges. The terms in which he is described are often apparently contradictory. At one time he is blind and deaf, xlii. 18, 19; at another he is Jehovah's witness and minister to the blind and deaf, i.e. to the heathen world, xliii. 8-10, xlii. 7. This contrast, which runs through the prophecy, is simply to be explained as a blending of the real and the ideal. The people contemplated are in both cases the same; but, at one time, the prophet contemplates them as they are, unreceptive and irresponsive to their high destiny; at another, he regards them in the light of that destiny--called, through their experience of suffering and redemption, to bring the world to a saving knowledge of the true and only God.